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As I listened to some of the comments made at this recent panel discussion, including in the Q&A period, I found some ideas expressed that, in my opinion, would be “unacceptably liberal” in the minds of most Latter-day Saints.
One of the presenters responded by saying: “What is the difference between a prophet and a poet?
Another stated: “I don’t think there is a rigid distinction between literature and scripture.
This perspective ignores that scripture is scripture because of something in its nature and essence, not in our response to it. Hamblin’s response speaks to the difference between what we could call a liberal, sociological, or secular view of what scripture is and what most believers understand scripture to be. Again, speaking for “most Latter-day Saints,” we view the Word of God as directly inspired by Deity.
Our belief in and loyalty to the Word of God that has been revealed to us is ultimately based on our testimony that those who delivered that message were indeed called, elected, and inspired by God and entrusted with his divine communication. Based on this distinction, there may be elements in the books that we generally acknowledge as Scripture that may not, in fact, be divinely inspired by God. These divine pronouncements do not accord with the liberal definition of scripture that I have discussed here. A case in point is a discussion that I had not long ago with a colleague from the Community of Christ church (formerly known as The Reorganized Church of Jesus Christ of Latter-day Saints). Starting from the highest levels of their ecclesiastical hierarchy, it has become popular to see the book from a more subjective understanding of scripture than the conservative position I have described.

I am not trying to make a direct correlation with the type of thoughts expressed by the panelists in this Round-Table discussion and the direction the Community of Christ has taken with their understanding of the scriptures of the Restoration. Since in your own opening comments you show just how relativistic the emotive terms “liberal” & “conservative” can be, and since they have come to have very derisive political implications, I suggest that it is best not to use them at all. Moreover, since many cultures have their own scripture (Qur’an, Vedas, etc.), must we really show utter contempt for anything we don’t formally accept, and ignore Joseph Smith’s expansive comments that Latter-day Saints accept truth from whatever source. No portion of this site may be reproduced without the express written consent of The Foundation for Apologetic Information and Research, Inc. Any opinions expressed, implied, or included in or with the goods and services offered by FairMormon are solely those of FairMormon and not those of the Church of Jesus Christ of Latter-day Saints. Perhaps, decisions relating to logo design make the most crucial part of handling the measures for enhancing brand popularity. Moreover, you can create a logo for your company on your own that will help you to earn inner satisfaction along with the powerful identification mark for your organization. You may change the font style and font color, insert an image or perform any other actions with the help of toolbar present on the left-hand.
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In the interest of brevity, I will focus on a few specific responses to a question that concerned the difference between scripture and literature in a more general sense. Scripture is precisely that — anything has the potential to be scripture if it helps you deepen your relationship to the divine world.” He went on to explain (this is my summary) that basically any literature that helps a community bond together and access deity as they understand it should be considered scripture. In this regard, most Latter-day Saints’ view of scripture would be comparatively conservative. The former seems to side-step the question of the objective reality of God — a real Being who speaks to mankind — and the question of whether God can actually speak to mankind. If we do not believe this about an individual, then we are not obligated to accept their word as divinely inspired. So, in this sense, most believing Latter-day Saints have a conservative view regarding what scripture is. The Community of Christ is largely recognized as a more liberal branch of the Restorationist movement — one that has aligned itself much more closely with “mainstream” Protestantism than has the LDS Church.
Many (but not all) have called into question the historicity of the Book of Mormon and this seems to correlate with a diminishing of its estimation as the Word of God when compared to the Bible. I again acknowledge that I have merely taken a few statements from a longer discussion and that these statements likely do not represent the presenters’ full perspective regarding scripture. Consequently, it demands that only those doctrines be admitted or confessed that are found directly within Scripture or are drawn indirectly from it by valid logical deduction or valid deductive reasoning.
I have since gone back and watched the panel discussion and came away with sentiments similar to Dr.
I realize that in doing this, I am taking these responses out of their full context, but I hope that I am not misrepresenting the speakers’ intended meaning. For most Mormons, including myself, this is a much more broad definition of scripture than we would be willing to accept or use.

Instead, it sees scripture as something subjective that becomes “the word of God” only to the extent that a particular community imagines it to be such. When we begin to argue that the Scriptures are not what they claim to be or that they are something other than what they claim to be, we begin to tread on unstable ground. As a side note, I have found that some Latter-day Saints that describe themselves as liberal tend to idealize or sympathize with the Community of Christ church to varying degrees and for various reasons (see this blog post).
My colleague informed me that belief in the Book of Mormon is now seen as optional among many members and that in many new Community of Christ congregations that are being opened up in areas such as Africa, ministers are not even mentioning the book as part of their scriptural canon.
However, I do feel that it is very important to privilege what we know to be the Word of God over other types of literature — including what other civilizations have understood or considered to be scripture. Use the free quilt pattern at the end of the slide show to create your own using Enter your email address and we will notify you whenever we feature a New FREE Pattern.
For some, like Catholics, Anglicans, and Methodists, our position, in this regard, is perhaps not so radical (although our acceptance of additional scripture beyond the Bible is).
I would tell that my Mormon faith taught and prepared me to accept a view of scripture that allowed for errancy — the fallible hand of human beings in the transmission of the inerrant word of God. I don’t mention the presenters’ names because my purpose is not to criticize them personally nor their research in general, but simply to discuss these particular ideas. As Bill Hamblin explains in his post, this view defines as scripture whatever a community accepts or believes scripture to be. But human rejection of scripture does not change its scriptural nature; that comes from God. Although this view makes understanding the diversity of religious beliefs and the proliferation of sacred texts throughout the world and throughout history easier, this perspective is not sufficient (in my view), to explain what many Latter-day Saints have experienced with the Word of God. Hamblin argued, this does not change the fact that either God did speak to them or He did not. Unlike the Protestant reliance on sola scriptura, which, as I discussed above, can be frustrated by the realization that the process of the transmission of scripture is indeed imperfect, Latter-day Saints have another, more immediate source of authoritative communication with God — the living oracle. As I was saying, in this conversation I had with the colleague of mine from the Community of Christ, he was explaining to me the liberal position that many in their church now take towards the status of the Book of Mormon as scripture — or what it means to accept the book as “scripture.” Although their church officially accepts the Book of Mormon as part of their scriptural canon, the definition of what that actually means varies.
Again, this distinction comes from the authority we afford to the persons that we consider today to be prophets, seers, and revelators, from the time of Joseph Smith to the present day. You say in your concluding paragraph, for example, that whatever an LDS prophet “designates as scripture is such,” without bothering to comment on the niceties of common consent in the acceptance of the formal canon. What sort of analytic skills might properly be brought to the study of any vaunted scripture? It is one of our articles of faith that “we believe the Bible to be the Word of God, as far as it is translated [or ‘transmitted’] correctly.” But for many of my Christian friends, this is an unacceptably liberal position. If we consider them to be called and inspired by God, then what they say (when inspired by the Holy Ghost) is scripture and what they designate as scripture is such. Finally, is it possible that the Lord has spoken to other peoples on the Earth from time to time and that they also have come to possess scripture – even if not in the pristine form we might find immediately acceptable. Indeed, isn’t that the source of our constant interest in ancient documents which contain so much that is familiar to us in an esoteric sense?

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